the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
the Anointed of the Lord was taken in their pits (p) Chap. 2.6 for the Lord in the indignation of his anger for awhile despised the King and the Priest Sect. 3 But blessed be God who yet did not forget to provide an Arke for his Church who though she was floating and tossed upon the waters and (q) Psal 18.4 The floods of ungodly men made her afraid yet was she safe (r) Psal 93.4 He that is on high and mightier than the noyse of many waters than the mighty waves of the sea preserved her secure even during those confusions He that but speaks the word and makes the storm a calm (s) Mat. 8.26 27. Who doth but rebuke the wind and the sea and they obey him even the Lord (t) Psal 65.7 who stilleth the raging of of the Sea and the noyse of his waves hath shewed us that he can and doth still the madnesse or the tumults of the people too He hath made a (v) Genes 8.4 mountain for the Ark to rest on He hath now stopped the fury of the torrent dryed up the waters restored our peace hath made our (x) Isa 66.12 peace run like a river and our glory like a flowing stream He hath by many wonders of providence and miracles of mercy made (y) Psal 77.19 20. his way through the sea and his paths through the great waters that he may again lead his people like a flock by the hands of Moses and Aaron He hath raised up our Monarchy from the grave and given us a King from the dead a Prince of the Royal stemme and placed him again on the throne of his fathers and (z) Zech. 4.7 9 made the great Mountain a plaine before our Zerubbabel whose hands have happily laid the foundations in the re-building of the Temple of God and we hope to see the same hands to lay the head-stone thereof to the joy of the people of God with holy acclamations shouting and crying Grace Grace unto it He hath in a great measure restored again the beauty and the glory of Israel Our Fathers to their Sees The Priests to the Church The Prophets to their Pulpits which were usurped by the meanest of the people and the Church-Assemblies to their pristine freedome (a) Psal 118.23 This is the Lords doing and it is marvellous in our eyes Sect. 4 Thus Sicut Audivimus Sic Vidimus (b) Psal 48.8 As we have heard so have we seen in the City of our God As we have heard done of old so have we seen in our dayes We have parallelled the old World both in sins and sufferings 1. For our sins our times were as theirs are described by (c) Gen. 6.2 5 6. Moses and as the like in the Poet (d) Hor. Carm. l. 3. od 6 Faecunda culpae saecula nuptias Primùm inquinavere genus domos Hoc fonte derivata clades In patriam populumque fluxit Such were they and such were we (e) Num. 32.14 An increase of sinful men risen up in our fathers stead I need not render the Poet in English for consider but the general practice of men that will give the clear construction their actions declare to the world how fruitful our age hath been in the (f) Eph. 5.11 unfruitful works of darkness no place no condition free Hence 2. God hath made us alike in Sufferings This is the fource and origin of all the eviâ—s upon this people and Nation even our rebellions daring Heaven it self and forcing the Almighty to draw forth the Arrows of his indignation against us Sect. 5 2. And God hath made us parallel to Noah and his household in our Deliverance and Salvation also (g) Psal 126 3â—4 The Lord hath done great things for us and hath turned our captivity as the streams of the South with as great a miracle and yet as much ease as he can give rivers in a dry and parched Wilderness (h) Jude 1.15 springs of water in a South land Let us tell it to our children and their children another generation that (i) Hom. Il. z. Et nati natorum qui nascentur ab ill is Virg. Aen. 3. Sect. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Generations to come may sing the praises of the Lord and know the wonders that he hath wrought for us 3. What now remaineth but that we also make the other parallel that as Noah did so we also should build an Altar What Altar even an Altar in our hearts to (k) Jude 6.24 Jehovah-shalom to God who is our peace and who hath made peace for us to (l) Exod. 17.15 Jehova-Nissi the Lord our Banners for it was he alone (m) Psal 124.2 who was on our side when men rose up against us And through his strength alone it was That (n) Ver. 6. we were not given as a prey to their teeth but (o) Ver. 7. the snare is broken and we are escaped Sect. 7 Having now built an Altar we must offer Sacrifice but what shall we or can we offer even such Sacrifices as may be demonstrations of our thankfulness and send up our praises (p) Psal 50.14 Offer to God Thanksgiving and pay thy vowes Such Sacrifices as may again attone us unto God such as may purge our souls and expiate our sins (q) Psal 116.12 13. What shall we render to the Lord We will take the Cup of salvation and call upon the Name of the Lord. These are our Sacrifices Sect. 8 The truth is an Altar material we have not nor may we raise one A Sacrifice properly so termed we must not offer neither can (r) Hebr. 9.13 the blood of Bulls and Goats and the ashes of a dead Heifer at all sanctifie or purifie the sinner No we have another a better Sacrifice which is already offered once for all even Jesus upon the Cross who alone (s) 1 Joh. 2.2 is the propitiation for our sins His blood alone (t) Heb. 9.14 who through the eternal Spirit offered up himself without spot to God can purge our consciences from dead works to serve the living God Yet Metaphorical Sacrifices we have and may and must offer and such are still required of us When the Lord forerells the Rejection of the Jewes and the despising of their (u) Mal. 1.10 11. carnal offerings even then he promiseth the calling of the Gentiles and to make his Name great there and that even among them incense shall be offered and a pure offering What are these even the (x) Psal 5.4 Sacrifices of righteousness (y) 1 Pet. 2.5 spiritual Sacrifices acceptable to God by Jesus Christ Thus a penitent and a broken heart is a Sacrifice an heart humbled under the sense of sin mourning for transgressions and lamenting after the Lord this contributes much to atonement and peace with God (z) Psal 51 17. The Sacrifices of God i.e. the most excellent
all the glory of it is to be referred only to Gods grace Viz. His preventing exciting assisting sanctifying grace So that even those who do (d) Dr. Ham. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. Sect 82. most earnestly contend that of two persons who are under the same means and have the same offers and tenders of grace yet that one is converted and saved the other not the Discrimination ariseth from the one mans resisting that sufficient grace which the other doth not resist but make use of and imputing this to that probity of heart the (e) Luk. 8.15 good and honest heart mentioned in the Parable that docible humble malleable and melting temper which is in the one but the other wanted Even these I say impute this humble malleable temper (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Sect. 83. ibid. p. 45. Sect 63. not to the natural probity or free-will of man but to the preventing grace of God and grant farther that this probity or humility of heart this subactum solum or soyle mellowed is not any natural quality in man nor is the efficacy of grace to be imputed to those natural or moral preparations but to the grace of God and his supernatural operations that it is an Evangelical temper so far from being natural to any corrupt child of Adam that wheresoever it is it is a special plant of Gods own planting and a work of his preparing softening and preventing grace as much imputable to the operation of his holy Spirit as any effect of his subsequent or co-operating grace is according to those words of Christ (g) Joh. 6.37 All that my Father giveth me shall come unto me They are first fitted by God then given and (h) Vers 44. drawn to Christ by the Father then all these and none but these shall come unto him and that (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. Sect. 67.3 whatsoever good man shall ever advance unto it is by the strength of Gods sanctifying and assisting grace and he is to remember with the utmost gratitude how nothing hath been imputable to himself in the whole work but from the beginning to the end all is due to supernatural grace and that what freedome soever the will hath in this corrupt estate to other things and how fully soever furnished with ability to sin c. yet (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. Sect. 76. as for an uniform constant choyse of those things that do belong to our peace and spiritual end for the beginning of that and every step and motion through and perseverance in it its freedome and strength and every degree of life or action is wholly and entirely from Grace and then he that (l) Joh. 15.5 without Christ can do nothing now (m) Phil. 4.13 do all things through Christ strengthening him This that learned man makes his (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. Sect. 79. challenge and interest and not his concession only but requires it to be granted him 2. On the other side the Calvinists do as readily grant to the Arminian That The whole beginning progress and perfection of mans fall and perishing is imputable to none but to his own self through his own voluntary defection and rebeltion and that no decree of God necessitates any man to sin or to be damned Even the greatest assertors of Gods irrespective decrees do also as fully assert that God never forced allured or drawed any man to sin nor is there any force upon man from any decree to make him sin and perish That (q) Hos 13.9 mans destruction is wholly from himself because they cannot plead want of power and means to escape which God offered and they would not take (r) Fenner Wilful impenit the design of the whole Sermō See p. 82. Man's destruction is most just nor can he alledge severity or cruelty in God for He wilfully sinneth himself into Hell Christ presseth the Gospel of peace but they (s) Act. 13.46 put it off their destruction therefore inexcusable Nothing hath man to plead with God for he hath taken away all excuses from man he hath offered Christ Grace Life followed them with good motions counsels exhortations promises threatnings c. but they would not and must therefore be as (t) Mat. 22.12 the man in the Gospel mute and speechless The Prophets (v) Fenuer ib. p. 110. and Ministers of God have discharged their work done their duties they have called but men refused to hear they have called but men refused to return The (x) p. 111. Gospel hath delivered its message and errand hath freely offered life to all that will (y) Rev. 22.17 Whosoever will let him take of the water of life freely that it is evident those only perish who will not submit and take this life that is tendered (z) Fenn ib.p. 112. The blood of Jesus Christ hath done that which it was shed for it hath put man every man into a capacity of life it came to tender mercy upon easie terms to offer grace pardon peace salvation and Heaven freely if man will submit he may have it if mens (a) Mat. 23.37 houses be left desolate and they perish it is not because Christ would not gather them for he would but they would not be gathered And indeed though the Law did condemn even there where men could not obey for (b) 1 King 8.46 Eccles 7.20 who of the fallen sons of Adam was ever able to continue in every particular of the Law which yet (c) Gal. 3.10 if he did not he was under the curse yet we never sin against the Gospel but only in that wherein (d) Fenner ubi sup p. 115. we will not obey The Gospel requiring nothing of a believer but what it gives him This is the voice of the Gospel (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.17 If any man will let him come c. Now we never displease God but only upon our Will nots though through our weakness in this corrupt estate we cannot but sin in every thing we do yet this stains not our acceptance with God when (f) 2 Cor. 8.12 if there be a willing mind it is accepted according to what a man hath and not according to what he hath not And indeed it is the whole design of that tract of Mr. Fenners to lay all the fault of mans sin and destruction upon himself And the same doth another (g) Bishop Davenant anim on Gods love to mankind especially from p. 83. to 189. and in those Chapters where be shews that Sublaps oppose not the holiness justice or goodness of God Reverend Author as fully avow though expressly he be for Gods Absolute Decrees that yet God is not at all to be charged with the sin or destruction of man nor is man necessitated to either by any decree of God whatsoever Thus even Calvin himself who is so zealous
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
in this then in the conceived prayer of the Minister for there are the people tyed up to his words and expressions as much as in any prescribed form yet was never this accounted a stinting of the Spirit or unlawful for the people to joyn in and indeed take away all forms for such is one mans prayer to all that hear it and ye must take away all publick prayers or prayers of a Congregation our of the Church Sect. 36 Of as little strength is that other Objection May pray in forms yet pray with the Spirit that to use a form is contrary to that of the Apostle â— Cor. 14.15 Pray with the Spirit for 1. If this Objection be of any weight it takes away all meditation and preparation and argueth against any such prayers conceived by our selves as well as those composed by others for us and this if urged so far must put man upon a finful tempting of God and looking for Enthusiasms and extraordinary impirations when ever he prayeth which God hath made no promise to grant nor hath man warrant to expect far wiser is that counsel of the Son of Syrach [f] Ecclus 18.23 Before thou prayest prepare thy self not thy tongue only but thy heart chiefly and be not as one that tempteth the Lord. 2. Sect. 37 This can be no more urged against forms of Prayer then forms of Praise or singing wherein it hath been practised and the practice still allowed if in Praise why not in Petition How doth it stint the Spirit in one and not in the other Must the matters of request fit the occasion so must praise Doth the Spirit teach to pray so he doth to praise and return thanks Must we pray with the Spirit so must we also sing with the Spirit If in prescribed forms we may [g] 1 Cor. 14.15 sing and praise with the Spirit and with understanding also so without doubt may we pray And indeed 3. Sect. 38 In the use of forms the Saints of God may and do pray as [h] Jude 20. they should in the Holy Ghost for the Assistance of the Spirit as that Right Reverend Bishop [i] Bishop Downam of prayer cb 23. hath observed is not so much in helping the invention invention and gift of conceiving a prayer is indeed a gift but a common gift not a proper grace of the sanctifying Spirit and a confident Spirit a nimble wit with a ready utterance goes far in it but chiefly in these three things 1. In rectifying the judgement teaching us what to ask because we [k] Rom. 8.26 know not what to pray for as we ought and helping our infirmities 3. In inflaming our affections drawing out the heart to cry with [l] Rom. 8. ibid. sighs unutterable the Spirit of Grace and Supplication maketh us pour out our Souls before God while we look on him whom we have pierced and mourn 3. In exciting and drawing out our faith to Act stirring up our hearts to cry Abba Father to call upon God as our Father in Christ believing Now that all this the Spirit of God can do for us yea and hath done it in prescribed forms drawing forth the Soul warming the heart inflaming the affections quickning the spirit and exciting Faith the experience of thousands of Christians will testifie Sect. 39 Lastly To take off that popular Objection that it is but reading Prayer in Reading not praying I shall say no more then this though it be true that reading as such is not praying this being an act of the heart that only of the lips and tongue yet the lifting up of the heart in that reading is praying if the words be sound the matter according to Gods will the manner holy reverent humble faithful fervent the wants laid open and requests sent up from the Soul here is an holy prayer And may not all this be though the words be read out of a book or uttered by heart may there not be as much humility of heart faith in Gods promises earnestnesse of desire holinesse of affection doubtlesse there may Sect. 40 For those many scandals wherewith the vain inventions of unsettled and idle brains and the petulancy of mens virulent tongues load these holy constitutions and practises I willingly passe them by as things owned by no sober spirit those who have a mind may see them noted and fully answered in that fore-cited book of Balls Friendly Tryal of the Grounds tending to separation This is enough to justifie the Use of a Prescribed Forme and consequently to prove That the being such makes not our Liturgy unlawful to be used CHAP. IV. Our particular Liturgy considered Sect. 1 WE have seen the lawfulnesse and usefulnesse of a Form in general proved in the precedent chapter But possibly there may be some such corruptions and material errours in our particular Liturgy as may make this Form unlawful to be used This I shall now examine and I doubt not to make it appear that there neither is any thing in this but what may be used without sin For the portions of Scripture to be read there is no dispute about them For the Prayers prescribed that they also may be lawfully yea and acceptably used is also apparent Sect. 2 For what is required to holy Prayer more then 1. That the matter be according to Gods will for such things as he hath commanded us to ask and promised to grant for such things as tend to the advancement of Gods Glory the doing of his will the spiritual and eternal good of our selves and others in the Remission of sin our Regeneration Sanctification and eternal Salvation c. yea and Temporals also Life Livelyhood Liberty Comforts Prosperity Peace c. so far as Divine Providence shall see these things really good and necessary for us and them 2. That the Forme of them be grave the manner holy reverent fervent our wants laid open and petitions enforced in such expressions as may become the gravity of such devotions the Majesty of that God to whom we speak and suited to the matter which we desire and with such reasons and arguments as are agreeable to the nature of the requests and likely to prevail Apply these to our Liturgy and see if all these things be not observed there Sect. 3 The true form of external vocal Prayer is the outward frame and disposition of the words with the inward elevation of the heart now if the words be sound the matter good and necessary and the heart lifted up by the Holy Spirit in faith and fervour here is an holy Prayer and there is the same reasons of Confessions and Praises And that the heart may be thus lifted up in the use of these prayers the experience of thousands of pious Christians will abundantly evidence Sect. 4 For the matter of them Are they not some for pardon or Grace some for instruction how to pray some to be heard when we pray some confessions of sin
this exception adding in the close this Let men with whom we have to do in this case but promise us their love in the truth and we dare promise their [n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.5 love will have much patience Thus much for the version of this They were not Obedient in the Old and not Disobedient in the New 2. To the other in the next Psalme in the Old Translation Psal 106.30 considered Phinehas prayed in the New executed judgement wherein they are said to be contrary this learned man proceeds to answer thus 1. Might not Phinehas do both pray and execute judgement These be divers things but not contraries Paul Baptizeth and Paul Preacheth the same person but a several action several not contrary But doth this translation He stood up and prayed deny that he executed judgement Admit this kind of argument viz. that diversity of reading implieth a contrary story we may shew our love in easie crediting them that say so but then we follow not the truth as it doth become us For those places [o] Psal 40.6 Mine ears hast thou pierced and [p] Hebr. 10 5. A body hast thou prepared me do seem as unlike yet they speak both of the same person and action So He (q) Isay 28.16 that believeth shall not make hast in the Prophet and (r) Rom. 10.11 He that believeth shall not be ashamed in the Apostles have more odds in shew than that which here offends our Brethren but they are a looking-glasse to see mans infirmity how it pretends truth but intends not love The Prophet and the Apostles well agree notwithstanding the diversity of words for he that beleiveth makes no more hast then good speed and therefore is not ashamed a figurative speech Metonyâ—â— effecti because hasty men are disappointed and men disappointed are ashamed In Osee it is said that (s) Hos 12.4 Jacob had power of the Angel and prevailed He wept and made supplication but the History (t) Genes 32.28 hath no such words as He wept or prayed what then yet might he do all these and no contrariety in the action Obj. But the word signifies He executed judgement 2. Sol. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is derived and it may seem the Translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Conjugation it is rendred prayed having the same letters the same points the same accent in the History of Abraham and Abimelech (u) Genes 20.17 Then Abraham prayed unto God neither are we alone in this Translation The Targum and Chaldee Paraphr is He prayed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up Sacrifice And since it was an action so pleasing to God we do injury not to think he prayed when he did apply himself to this work since every thing yea executing judgement is sanctified by prayer Now the word bearing so other Translations Chaldee and Greek rendring so as we condemn not others so neither have they cause to condemn us Is it Heretical or an occasion of danger either way interpreted [x] Qui bene operatur bene orat Glos Ordin He that is well employed prayeth well and Prayer it is that sanctifieth every duty of our calling so as Prayer excludes not executing of judgement nor doth this exclude that How then are these Translations made enemies that in this holy businesse have so kind an eye each to other as [y] Exod. 25.20 Cherub towards Cherub and both looking towards the Propitiatory Inst But the Holy Ghost meant only one of these Repl. 3. But which is that one that you mean what assurance of that why not that which I mean the words bearing both why shall we say but one In this case S. Austin his counsel may well be followed (z) Cum alias dixerit hoc sensit quod ego alius imo illud quod ego religiosius arbitor dicere cur non â—trumque verum Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do and another as I do I think it a more religious speech to say why not rather both if both be true yea if a third or a fourth (a) Cur non illa â—mnia vidisse tredatur per quem unus Deus sacrâ—s literds vera diversa visuris multorum sensibus temperavit ibid. And if any man seeth any other truth in these words why should not he be thought to see them all by whom one God hath tempered the holy Scriptures with senses of many things for them that see many true things and yet divers What himself would do in such a case that Father setteth down rather keeping himself to the liberty of the Word then any way either to imprison it or the riches of Observation that arises from it And in another place he sheweth what inconvenience cometh by this straight course [b] Si qua scripta divina legerimus qua possint salva fide imbuimur aliis atque aliis pâ—rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus c. August de Genes ad lit lib. 3. cap. 18. If we shall saith he read any divine Writings which may obey divers interpretations without danger to the Faith I advise that we be not headlong in the affirming but one excluding the rest least afterwards the truth being more exactly discussed may be found to overthrow it quite and so we strive (c) Non pro sententia Divina nostrarum Scripturarum sed pro dimicantes ibid. not for the sentence of Holy Scripture but for our own interpretation contending that to be Scripture which is but our private opinion whereas we should seek that to be ours which is the Holy Scriptures So far this Author and I hope the Reader will not be much troubled at the transcribing of this which may give much light to the matter in hand for really were these things seriously considered by men who sincerely minded as the truth so peace and love this translation of the Psalms would be no such stumbling block in the way of our peace nor matter of any such contention among us Sect. 12 5. Let me add one thing more as to this Translation which it deemed to be not so genuine because not exactly agreeable in many passages to the Original Hebrew In many places this Version seems to follow the Greek Septuagint which hath been always received among the learned in the Church with high veneration and esteemed next to the sacred Text And sure I am if the Apostles yea Christ himself might as they did use that and cite those Texts which they made use of from the old Testament in their preachings and writings not from the Hebrew but the Greek Text as those 72. it can be no crime in our Church to follow their example Yea and if that be true which Isaac Vossius labours and not without appearance of
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
antecedaneous to that absolution The Penitent having first made his confession of sin and supposing him truly such Absolution is certainly his due by the Promise of the Gospel and what is so given i.e. declared here by the Minister is (x) Mat. 18.18 John 20.23 ratified by Christ in heaven But the truth is errante clave the person not being penitent the Absolution though upon his profession it remits the censures or estates him in the communion and gives him the peace of the Church yet as to mercy with God it signifies nothing nor is it given any otherwise than conditionally that the subject be capable it being purely Ministerial and Declarative of the mind of Christ in the Gospel Nor is there any difference between I absolve thee in the sense of our Church and I declare thee absolved which is really all one Therefore to contend about this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend about words when we differ not in the thing CHAP. IX 5. Exception answered and the Matter of several Collects examined and cleared THere remains only one exception more Sect. 1. Except 5. The matter of some Collects (a) Acc. of Procond p. 15. which were desired to be debated and considered And these are these ten for as to the Collects for Christmas day Newyears day Whitsunday c. Where the exception is only to these words This day or upon this day The businesse is only verbal and not material and if it be said as upon this day or as about this time it is enough 1. The first is the Collect for Saint John Evangelists day Sect. 2. Coll. for St. John Evan. day Answ and that is this Merciful Lord we beseech thee to cast thy bright beams of light upon thy Church that it being enlightned by the Doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus c. Now I cannot easily conjecture what that is that should in this Collect be matter of offence unlesse it be that it supposeth the Church enlightned by the Doctrine of John And really in this where is the crime Doth it at all oppose the Doctrine of John to Christ Doth it make the Gospel to be of John and not of Christ Nothing lesse (b) The Gospel is the Gospel of God 1 Thes 2.2 of the blessed God 1 Thes 1.5 My Gospel 1 Tim. 1.11 of Christ Rom. 1.16 yet St. Paul cale it also Our Gospel 2 Tim. 2.8 as that the Gospel of Paul so is it the Doctrine of Joâ—â— which he preached His Doctrine is the Doctrine of Christ nor do we mean any thing else but the Doctrine or Gospel of Christ preached by Saint John And would we seriously study that Doctrine of Christ delivered by him I am confident we should soone put an end to these unnecessary disputes the main scope and design of His Epistle being to presse and perswade Peace and Love 2. Another Collect is that on St. John Baptists day Sect. 3. Coll. on St. John Baptists day for these I suppose must be the Two Collects on St. Johns day mentioned and it is this Almighty God by whose Providence thy Servant John Baptist was wonderfully born and sent to prepare the way of thy Son our Saviour-by Preaching of Penance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly rebuke vice and patiently suffer for the truths sake through Jesus Christ c. I cannot see in this Collect Answ what is either for matter unsound or for words ill expressed unless that one or both of these expressions be thought so wherein St. John is said to be wonderfully born and to preach Penance Sect 4 1. For the former That he was wonderfully born though not as Christ alone (c) Luke 1.34 without Man of a (d) Isa 7.14 Mat. 1.18.23 Luke 1.27 Pure Virgin by the (e) Mat. 1.18 20. Luke 1.35 Power of the Holy Ghost but in the way of ordinary generation yet I think the Scriptures do sufficiently evidence if we consider those several wonders or miracles precedaneous or concomitant to his birth Such as the Prophesies of him long before as of an extraordinary person the forerunner to prepare the way for the Messiah one of old (f) Mal. 4.5 6. with Mat. 11.14 Mar 9.11 by Malachy this renewed to his father (g) Luke 1.17 Zechary immediately before his conception His father seized upon with a (h) Luke 1.12 13. fear and consternation of spirit when he received this promise and strucken (i) Luke 1.20 dumb for a season for several months not able to speak partly for a check to his diffidence partly for a sign to confirm the promise This Message brought by (k) Luke 1.11 19. an Angel from heaven The Mother conceiving when both her husband and her self (l) Luke 1.18 were old and according to the ordinary course of nature past the acts of generation The child thus born (m) Luke 1.15 filled with the Holy Ghost from the birth and born to (n) Luke 1.15 live an austere life far different from the ordinary way of men in that age and (o) Luke 1.17 Mal. 4.2 5. to go before as the Morning Star to the Sun of Righteousness All these speak the wonders of his birth though indeed short of the wonders of Christs which followed Sect. 5 2. For the other that he preached Penance and so prepared the way for the Son of God in the world I cannot imagine what in this can be matter of doubt Which out Church never conceived in the least to favour the Popish satisfactory Penances but is no more than as we read in the Gospel that he did Preach the Baptism of Repentance for the Remission of sins (p) Mat. 3.1 13. Mat. 1.2 9. Luke 3 2 19. His constant work being to Preach Repentance as Preparatory to Baptism and so to fit men to receive Jesus Christ the true Messiah and to entertain the Gospel and Kingdom of God Here is then nothing in this Collect to be a matter of scruple to a considering man 3. The Collect on Innocents day excepted also against is Sect. 6. Coll. for Innocents day Almighty God whose praise this day the young Innocents thy Witnesses have confessed and shewed forth not in speaking but in dying Mortifie and kill all vices in us that in our conversation our life may express thy faith which with our tongues we do confess through Jesus c. Against this there are these two things objected 1. That these little children who were murdered by the Sword of Herod cannot properly be called Martyrs or Witnesses of the praise of God which they knew not nor could they understand nor were they so much as children of the Christ an Church that Oeconomy being not yet set up in the World 2.
is very simple and plain and giveth present warning of Christ and his sufferings Shall I adde Peter Martyr m Scilicet insignia propriae familiae gestare licet etiam signo crucis Christianam religionem profiteri Justin Mart. loc com clas 2. c. 5. p. 222. justifying it by persons bearing the Armes and Escutcheons of their Familes If it be lawfull saith he for men Princes or Nobles c. to wear the Armes of their proper Families so to professe their Descent it is also lawfull for a Christian by the Sign of the Crosse to professe his Christianity Nor was it ever accounted Superstition for Princes to wear the Crosse in their Crownes and Diadems by which Sign they professe and witnesse that they defend and embrace Christian Religion Thus will Goulartius n Quamvis veteres Christiani externo Signo Crucis usi sunt id tamen fuit sine Superstitione Sim. Goulart annot in Pamelij Cyprian lib. ad Demet cap. 19. informe us that the Antients used this Sign of the Crosse without Superstition And Danaeus against Bellarmine acknowledgeth o Finis propter quem Patres laudes Signo Crucis tribuunt Sanctâ—â— est Danae cont Bell. controv 7. c. 29. p. 14 26. an holy end of magnifying it among the Fathers We have also Zanehy clearing it from Danger who having declared some things used in antiquity well but afterwards turned to Superstition Some things in Ecclesiastical stories fabulous some true and laudable Addes this p Alia denique quae tolerari etiam possunt cum nihil in tali Crucis usu insit periculi Zanch. de Imagin l. 1. Other things lastly which may now also be tolerated there being no danger in such use of the Crosse Yea Beza himself alloweth a liberty q Scio nonnullos sublata Crucis Adoratione aliquem Signi Crucis usum retinuisse Bez. respon ad Franc. Baldvin I know saith he some having taken away the Adoration retain some use of the Sign of the Crosse let them as it is meet use their own liberty And our Famous Willet that Papistarum Malleus the Mall of Papists as he is called hath acquitted it from Superstition r Willet Syncps Papism We find saith he that the Crosse hath been of Antient time used in Baptism and is now in some Reformed Churches without Superstition Here then we have a confessed practice among the antient Christians and the sober Reformers some of them no friends to Episcopacy or Ceremonies not charging it with Superstition Popery Idolatry c. but acknowledging an holy laudable at least lawfull use of it distinguishing between the Popish abuse and the innocent use of the Crosse the very same which our Church hath largely done in her 30th Canon where the Popish abuse is condemned the lawfull use retained § 5 I need not multiply more testimonies Mr Baxter shall be instar omnium To this end saith Å¿ Baxt. five Disputat Disp 5. c. 2. §. 18 19. he viz. to be a professing sign was the Sign of the Crosse used heretofore by Christians And therefore I durst not have reproved any of the antient Christians that used the Sign of the Crosse meerly as a professing signal action to shew to the Heathen and Jews about them that they believed in a crucified Christ and were not ashamed of his Crosse Nor will I now condemne a man that living among the enemies of a crucified Christ shall wear a Crosse upon his Hat or on his Breast or set it on his Doores or other convenient place meerly as a professing sign of his mind to be but instead of many words q. d. I thus professe my self the servant of a crucified Christ of whom I am not ashamed Whether these things be fit or unfit the time the place and occasions and other circumstances must shew but the lawfullnesse I dare not deny So then thus far we are secure that even in these mens judgements there is no unlawfullnesse in the thing it self And from this acknowledged and not condemned practice of the Antients we draw these certain Conclusions 1. § 6 That what was good and lawfull and not contrary to the Word of God among them is so still among us for any thing in the nature of the thing it self If the use as such be evill now it was so then if then not contrary to the Word of God neither is it now if Superstition might be separated from the use of it then it may be so still Prove a thing hath been good and lawfull and the same proves it may still be so Ab esse ad posse is an argument valid enough 2. § 7 If the thing be lawfull in it self we can have no pretence to refuse it when it is enjoyned us If there be nothing against it but fitnesse or unfitnesse as Mr Baxter there seems to intimate the thing in his own judgment being lawfull these circumstances come not under our consideration when a Law is made and we are bound to obey The thing commanded is acknowledged lawfull and then the obligation of a Law supersedes our disputes about conveniency or inconveniency of these things our Superiours are to judge when they make a Law but when the Law is made we must obey and not dispute the fitnesse of what we confesse is lawfull and the intervening of a Law hath made now necessary in our practice 3. § 8 Yea that very reason that made the use of the Crosse laudable then to be a sign professing to the scoffing Gentiles that they were not ashamed to confesse and serve a crucified Christ may be of use even now for though we live not among the Pagan yet we are still among too many scoffing Gentiles and Atheistical Mockers profane men who though they beare the name of Christians yet make a mock of Christianity and scoffe at Religion and deride the Doctrine of the Crosse and we have as much reason to professe a resolute owning of these things now as then that we are not t Mark 8.38 ashamed of Christ his Words Doctrine and Wayes now in this adulterous and sinfull generation no more than they among the idolatrous and persecuting Heathens Such an answer gave that learned u Hutt Answ to Reas 88. c. 26. p. 141. Hutton It was objected The Crosse was used because of the Gentiles now they are not among us it needeth not He answereth This is no argument at all Though we are not as the Gentiles who from Paganism were converted to Christianity yet all of us are of the Gentiles and their children whose Fathers inherited lies Their reason seems like as if when one should exhort in the words of St Peter x 1 Pet. 2.12 I beseech you as strangers and pilgrims abstain from fleshly lusts having your conversation honest among the Gentiles c. One should reply I among the Gentiles enemies to the Crosse of Christ but God be thanked we are Christians and onely among Christians and